The Pragmatics of Patriotism (1973)
Context: I said that "Patriotism" is a way of saying "Women and children first." And that no one can force a man to feel this way. Instead he must embrace it freely. I want to tell about one such man. He wore no uniform and no one knows his name, or where he came from; all we know is what he did.
In my home town sixty years ago when I was a child, my mother and father used to take me and my brothers and sisters out to Swope Park on Sunday afternoons. It was a wonderful place for kids, with picnic grounds and lakes and a zoo. But a railroad line cut straight through it.
One Sunday afternoon a young married couple were crossing these tracks. She apparently did not watch her step, for she managed to catch her foot in the frog of a switch to a siding and could not pull it free. Her husband stopped to help her.
But try as they might they could not get her foot loose. While they were working at it, a tramp showed up, walking the ties. He joined the husband in trying to pull the young woman's foot loose. No luck —
Out of sight around the curve a train whistled. Perhaps there would have been time to run and flag it down, perhaps not. In any case both men went right ahead trying to pull her free... and the train hit them.
The wife was killed, the husband was mortally injured and died later, the tramp was killed — and testimony showed that neither man made the slightest effort to save himself.
The husband's behavior was heroic... but what we expect of a husband toward his wife: his right, and his proud privilege, to die for his woman. But what of this nameless stranger? Up to the very last second he could have jumped clear. He did not. He was still trying to save this woman he had never seen before in his life, right up to the very instant the train killed him. And that's all we'll ever know about him.
This is how a man dies.
This is how a man... lives!
Quotes about stranger
page 7
Source: Utopia (1516), Ch. 1 : Discourses of Raphael Hythloday, of the Best State of a Commonwealth
Context: The island of Utopia is in the middle two hundred miles broad, and holds almost at the same breadth over a great part of it, but it grows narrower towards both ends. Its figure is not unlike a crescent. Between its horns the sea comes in eleven miles broad, and spreads itself into a great bay, which is environed with land to the compass of about five hundred miles, and is well secured from winds. In this bay there is no great current; the whole coast is, as it were, one continued harbour, which gives all that live in the island great convenience for mutual commerce. But the entry into the bay, occasioned by rocks on the one hand and shallows on the other, is very dangerous. In the middle of it there is one single rock which appears above water, and may, therefore, easily be avoided; and on the top of it there is a tower, in which a garrison is kept; the other rocks lie under water, and are very dangerous. The channel is known only to the natives; so that if any stranger should enter into the bay without one of their pilots he would run great danger of shipwreck.
“Reason, etiquette, accountability, and compromise are strangers”
That's all, folks http://groups.google.com/group/news.groups/msg/63926ede407972df, posted to Usenet April 29 1993
Context: People don't seem to think before posting, they are purposely rude, they blatantly violate copyrights, they crosspost everywhere, use 20 line signature files, and do basically every other thing the postings (and common sense and common courtesy) advise not to. Regularly, there are postings of questions that can be answered by the newusers articles, clearly indicating that they aren't being read. "Sendsys" bombs and forgeries abound. People rail about their "rights" without understanding that every right carries responsibilities that need to be observed too, not least of which is to respect others' rights as you would have them respect your own. Reason, etiquette, accountability, and compromise are strangers in far too many newsgroups these days.
1930s, Fireside Chat in the night before signing the Fair Labor Standards (1938)
Context: In nine cases out of ten the speaker or writer who, seeking to influence public opinion, descends from calm argument to unfair blows hurts himself more than his opponent.
The Chinese have a story on this — a story based on three or four thousand years of civilization: Two Chinese coolies were arguing heatedly in the midst of a crowd. A stranger expressed surprise that no blows were being struck. His Chinese friend replied: "The man who strikes first admits that his ideas have given out."
Letter to the Soldiers of Coroticus (c.450?)
Context: I am Patrick, yes a sinner and indeed untaught; yet I am established here in Ireland where I profess myself bishop. I am certain in my heart that "all that I am," I have received from God. So I live among barbarous tribes, a stranger and exile for the love of God. He himself testifies that this is so. I never would have wanted these harsh words to spill from my mouth; I am not in the habit of speaking so sharply. Yet now I am driven by the zeal of God, Christ's truth has aroused me. I speak out too for love of my neighbors who are my only sons; for them I gave up my home country, my parents and even pushing my own life to the brink of death. If I have any worth, it is to live my life for God so as to teach these peoples; even though some of them still look down on me.
On President Jackson and the Indian Removal Act, in Ch. 17
A Narrative of the Life of David Crockett (1834)
Context: It was expected of me that I was to bow to the name of Andrew Jackson, and follow him in all his motions, and windings, and turnings, even at the expense of my consciences and judgment. Such a thing was new to me, and a total stranger to my principles. … His famous, or rather I should say infamous Indian bill was brought forward and, and I opposed it from the purest motives in the world. Several of my colleagues got around me, and told me how well they loved me, and that I was ruining myself. They said it was a favorite measure of the President, and I ought to go for it. I told them I believed it was a wicked unjust measure, and that I should go against it, let the cost to myself be what it might; that I was willing to go with General Jackson in everything that I believed was honest and right; but further than this, I wouldn't go for him, or any other man in the whole creation.
“Anyone may be a part of Burning Man. We welcome and respect the stranger.”
Radical Inclusion
The 10 Principles of Burning Man (2004)
Context: Anyone may be a part of Burning Man. We welcome and respect the stranger. No prerequisites exist for participation in our community.
“I could not but be struck by the strangers.”
Describing his first meeting of Sir Richard Francis Burton and his wife Isabel, on 13 August 1878, Vol. 1, p. 224
Personal Reminiscences of Henry Irving (1907)
Context: I could not but be struck by the strangers. The lady was a big, handsome blonde woman, clever-looking and capable. But the man riveted my attention. He was dark, and forceful, and masterful, and ruthless. I have never seen so iron a countenance. I did not have much time to analyse the face; the bustle of arrival prevented that. But an instant was enough to make up my mind about him. We separated in the carriage after cordial wishes that we might meet again. When we were on the platform, I asked Irving:
"Who is that man?"
"Why," he said, " I thought I introduced you!"
"So you did, but you did not mention the names of the others!" He looked at me for an instant and said inquiringly as though something had struck him:
"Tell me, why do you want to know?"
"Because," I answered, "I never saw any one like him. He is steel! He would go through you like a sword!"
"You are right!" he said. "But I thought you knew him. That is Burton — Captain Burton who went to Mecca!
General rules for the "Poetry for the People" program she founded at the University of Berkeley in 1991, as quoted in June Jordan : Her Life and Letters (2006) by Valerie Kinloch, Ch. 6 : Affirmative Acts: Political Essays, p. 123
Context: 1. “The People” shall not be defined as a group excluding or derogating anyone on the basis of race, ethnicity, language, sexual preference, class, or age.
2. “The People” shall consciously undertake to respect and to encourage each other to feel safe enough to attempt the building of a community of trust in which all may try to be truthful and deeply serious in the messages they craft for the world to contemplate.
3. Poetry for the People rests upon a belief that the art of telling the truth is a necessary and a healthy way to create powerful, and positive, connections among people who, otherwise, remain (unknown and unaware) strangers. The goal is not to kill connections but, rather, to create and to deepen them among truly different men and women.
Post-Presidency, Nobel lecture (2002)
Context: The unchanging principles of life predate modern times. I worship Jesus Christ, whom we Christians consider to be the Prince of Peace. As a Jew, he taught us to cross religious boundaries, in service and in love. He repeatedly reached out and embraced Roman conquerors, other Gentiles, and even the more despised Samaritans.
Despite theological differences, all great religions share common commitments that define our ideal secular relationships. I am convinced that Christians, Muslims, Buddhists, Hindus, Jews, and others can embrace each other in a common effort to alleviate human suffering and to espouse peace.
But the present era is a challenging and disturbing time for those whose lives are shaped by religious faith based on kindness toward each other. We have been reminded that cruel and inhuman acts can be derived from distorted theological beliefs, as suicide bombers take the lives of innocent human beings, draped falsely in the cloak of God's will. With horrible brutality, neighbors have massacred neighbors in Europe, Asia, and Africa.
In order for us human beings to commit ourselves personally to the inhumanity of war, we find it necessary first to dehumanize our opponents, which is in itself a violation of the beliefs of all religions. Once we characterize our adversaries as beyond the scope of God's mercy and grace, their lives lose all value. We deny personal responsibility when we plant landmines and, days or years later, a stranger to us — often a child – is crippled or killed. From a great distance, we launch bombs or missiles with almost total impunity, and never want to know the number or identity of the victims.
Letter to Arsacius, High-priest of Galatia (June? 362), as translated by Emily Wilmer Cave Wright, in The Works of the Emperor Julian, Volume III (1913)
General sources
Context: The Hellenic religion does not yet prosper as I desire, and it is the fault of those who profess it; for the worship of the gods is on a splendid and magnificent scale, surpassing every prayer and every hope. May Adrasteia pardon my words, for indeed no one, a little while ago, would have ventured even to pray for a change of such a sort or so complete within so short a time. Why, then, do we think that this is enough, why do we not observe that it is their benevolence to strangers, their care for the graves of the dead and the pretended holiness of their lives that have done most to increase atheism? I believe that we ought really and truly to practise every one of these virtues. And it is not enough for you alone to practise them, but so must all the priests in Galatia, without exception. … In every city establish frequent hostels in order that strangers may profit by our benevolence; I do not mean for our own people only, but for others also who are in need of money. I have but now made a plan by which you may be well provided for this; for I have given directions that 30,000 modii of corn shall be assigned every year for the whole of Galatia, and 60,000 pints of wine. I order that one-fifth of this be used for the poor who serve the priests, and the remainder be distributed by us to strangers and beggars. For it is disgraceful that, when no Jew ever has to beg, and the impious Galilaeans support not only their own poor but ours as well, all men see that our people lack aid from us. Teach those of the Hellenic faith to contribute to public service of this sort, and the Hellenic villages to offer their first fruits to the gods; and accustom those who love the Hellenic religion to these good works by teaching them that this was our practice of old.
Way Station (1963)
Context: His mind went back to that strange business of the spiritual force and the even stranger machine which had been built eons ago, by means of which the galactic people were able to establish contact with the force. There was a name for that machine, but there was no word in the English language which closely approximated it. "Talisman" was the closest, but Talisman was too crude a word. Although that had been the word that Ulysses had used when, some years ago, they had talked of it.
Ch. 12
“No stranger to trouble myself I am learning to care for the unhappy.”
Non ignara mali miseris succurrere disco.
Source: Aeneid (29–19 BC), Book I, Line 630, as translated in The Oxford Dictionary of Quotations (1999); spoken by Dido.
One of Their Gods http://www.cavafy.com/poems/content.asp?id=40&cat=1
Collected Poems (1992)
Context: The people going by would gaze at him,
and one would ask the other if he knew him,
if he was a Greek from Syria, or a stranger.
But some who looked more carefully
would understand and step aside;
and as he disappeared under the arcades,
among the shadows and the evening lights,
going toward the quarter that lives
only at night, with orgies and debauchery,
with every kind of intoxication and desire,
they would wonder which of Them it could be,
and for what suspicious pleasure
he had come down into the streets of Selefkia
from the August Celestial Mansions.
De Abaitua interview (1998)
Context: To me, when we talk about the world, we are talking about our ideas of the world. Our ideas of organisation, our different religions, our different economic systems, our ideas about it are the world. We are heading for a radical revision where you could say we are heading towards the end of the world, but more in the R. E. M. sense than the Revelation sense. That is what apocalypse means – revelation. I could square that with the end of the world, a revelation, a new way of looking at things, something that completely radicalises our notions of the where we were, when we were, what we were, something like that would constitute an end to the world in the kind of abstract – yet very real sense – that I am talking about. A change in the language, a change in the thinking, a change in the music. It wouldn’t take much – one big scientific idea, or artistic idea, one good book, one good painting – who knows – we are at a critical point where the ideas are coming thicker and faster and stranger and stranger than they ever were before. They are realised at a greater speed, everything has become very fluid.
1960s, Inaugural address (1965)
Context: We aspire to nothing that belongs to others. We seek no dominion over our fellow man, but man's dominion over tyranny and misery. But more is required. Men want to be a part of a common enterprise—a cause greater than themselves. Each of us must find a way to advance the purpose of the Nation, thus finding new purpose for ourselves. Without this, we shall become a nation of strangers.
"A History of Eternity" in Selected Non-Fictions Vol. 1, (1999), edited by Eliot Weinberger
Context: I turn to the most promising example: the bird. The habit of flocking; smallness; similarity of traits; their ancient connection with the two twilights, the beginnings of days, and the endings; the fact of being more often heard than seen — all of this moves us to acknowledge the primacy of the species and the almost perfect nullity of individuals. Keats, entirely a stranger to error, could believe that the nightingale enchanting him was the same one Ruth heard amid the alien corn of Bethlehem in Judah; Stevenson posits a single bird that consumes the centuries: "the nightingale that devours time." Schopenhauer — impassioned, lucid Schopenhauer — provides a reason: the pure corporeal immediacy in which animals live, oblivious to death and memory. He then adds, not without a smile: Whoever hears me assert that the grey cat playing just now in the yard is the same one that did jumps and tricks there five hundred years ago will think whatever he likes of me, but it is a stranger form of madness to imagine that the present-day cat is fundamentally an entirely different one.
Source: Col. Crockett's Exploits and Adventures in Texas (1836), Ch. 2
“A pig is a pig," said the stranger, "and a pig-boy is a pig-boy.”
Source: The Chronicles of Prydain (1964–1968), Book II: The Black Cauldron (1965), Chapter 1 (Ellidyr)
[tr. Elizabeth Carter]
Alternative translation: If someone turned your body over to just any person who happened to meet you, you would be angry. But are you not ashamed that you turn over your own faculty of judgment to whoever happens along, so that if he abuses you it is upset and confused? (28) http://books.google.com/books?id=9WRzxtTBkPgC&lpg=PA19&ots=hXwTf1JmW6&dq=%22'If%20someone%20turned%20your%20body%20over%20to%20just%20any%20person%20who%20happened%20to%20meet%20you%2C%20you%20would%20be%20angry.%22&pg=PA19#v=onepage&q&f=false tr. Nicholas P. White
The Enchiridion (c. 135)
Wieland; or, the Transformation (1798)
Context: I feel little reluctance in complying with your request. You know not fully the cause of my sorrows. You are a stranger to the depth of my distresses. Hence your efforts at consolation must necessarily fail. Yet the tale that I am going to tell is not intended as a claim upon your sympathy. In the midst of my despair, I do not disdain to contribute what little I can for the benefit of mankind. I acknowledge your right to be informed of the events that have lately happened in my family. Make what use of the tale you shall think proper. If it be communicated to the world, it will inculcate the dusty of avoiding deceit. It will exemplify the force of early impressions, and show the immeasurable evils that flow from an erroneous or imperfect discipline.
Address to the European Parliament (2015)
Context: I am outraged and grieved by the recent attacks in some countries against Christian and minority communities. This is an offense against humanity as well as Islam. Arab Christians are an integral part of our region’s past, present and future.
Jordan is a Muslim country, with a deeply-rooted Christian community. Together, the Jordanian people make up an in- divisible society, friends and partners in building our country.
The world’s Muslims have a critical role in global understanding. Our faith, like yours, commands mercy, peace and tolerance. It upholds, as yours does, the equal human dignity of every person — men and women, neighbours and strangers. Those outlaws of Islam who deny these truths are vastly outnumbered by the ocean of believers — 1.6 billion Muslims worldwide. In fact, these terrorists have made the world’s Muslims their greatest target. We will not allow them to hijack our faith.
Letter to James Baldwin (21 November 1962).
General sources
Context: In politics, love is a stranger, and when it intrudes upon it nothing is being achieved except hypocrisy. All the characteristics you stress in the Negro people: their beauty, their capacity for joy, their warmth, and their humanity, are well-known characteristics of all oppressed people. They grow out of suffering and they are the proudest possession of all pariahs. Unfortunately, they have never survived the hour of liberation by even five minutes. Hatred and love belong together, and they are both destructive; you can afford them only in private and, as a people, only so long as you are not free.
Source: Flatland: A Romance of Many Dimensions (1884), PART II: OTHER WORLDS, Chapter 18. How I came to Spaceland, and What I Saw There
Context: An unspeakable horror seized me. There was a darkness; then a dizzy, sickening sensation of sight that was not like seeing; I saw a Line that was no Line; Space that was not Space: I was myself, and not myself. When I could find voice, I shrieked aloud in agony, "Either this is madness or it is Hell." "It is neither," calmly replied the voice of the Sphere, "it is Knowledge; it is Three Dimensions: open your eye once again and try to look steadily."I looked, and, behold, a new world! There stood before me, visibly incorporate, all that I had before inferred, conjectured, dreamed, of perfect Circular beauty. What seemed the centre of the Stranger's form lay open to my view: yet I could see no heart, nor lungs, nor arteries, only a beautiful harmonious Something — for which I had no words; but you, my Readers in Spaceland, would call it the surface of the Sphere.
1960s, Inaugural address (1965)
Context: Liberty was the second article of our covenant. It was self-government. It was our Bill of Rights. But it was more. America would be a place where each man could be proud to be himself: stretching his talents, rejoicing in his work, important in the life of his neighbors and his nation. This has become more difficult in a world where change and growth seem to tower beyond the control and even the judgment of men. We must work to provide the knowledge and the surroundings which can enlarge the possibilities of every citizen. The American covenant called on us to help show the way for the liberation of man. And that is today our goal. Thus, if as a nation there is much outside our control, as a people no stranger is outside our hope.
Introduction
The Common Background of Greek and Hebrew Civilizations (1965 [1962])
Context: Manslaughter was requited through blood revenge. Accordingly the offender, to escape the avenger, would be forced to flee, cut off from his land and people, at the mercy of strangers far from home. [Examples are] 2 Samuel (14: 5-7)... Iliad a6: 571-574... Odyssey (15: 271-278)... (Genesis 4: 14)... (Genesis 4: 15)
Gray Flannel Armor (p. 9)
Short fiction, Notions: Unlimited (1960)
Bias, Blindness and How We Truly Think (Part 4): Daniel Kahneman, bloomberg.com, 24 October 2011, 15 May 2014 http://www.bloomberg.com/news/2011-10-27/bias-blindness-and-how-we-truly-think-part-4-daniel-kahneman.html,
"Bias, Blindness and How We Truly Think" (2011)
http://huffpost.com/us/entry/3062486/ source
Source: Better-World Philosophy: A Sociological Synthesis (1899), The Preponderance of Egoism, p. 123
Friedrich Schleiermacher, On Religion: Speeches to its Cultured Despisers (1799) [original in German]
S - Z
Source: How Europe Underdeveloped Africa (1972), p. 92.
(zh-TW) 少小離家老大回,鄉音無改鬢毛衰。
兒童相見不相識,笑問客從何處來。
"Coming Home" (《回乡偶书》) in Three Hundred Poems of the Tang Dynasty, trans. Witter Bynner
What will you answer? "We all dwell together
To make money from each other"? or "This is a community"?
Choruses from The Rock (1934)
“You’ve nothing to back it up with. Even if you’re right, I’m still right in not believing without evidence.”
Chapter 28 (p. 172)
Roadmarks (1979)
Source: Paradox Resolution (2012), Chapter 8 (p. 61)
Message No. 10
Messages from Maitreya the Christ (1981)
Source: On police shootings in “Oprah Talks to Revisionist History's Malcolm Gladwell” https://www.oprahmag.com/entertainment/a28568751/oprah-talks-to-malcolm-gladwell/ in O Magzzine (2019 Aug 7)
Source: The Expanse, Tiamat's Wrath (2019), Chapter 50 (p. 522)
“The universe wasn’t just stranger than you knew, it was stranger than you could know.”
Source: The Expanse, Tiamat's Wrath (2019), Chapter 1 (p. 11)
On being a stranger in “Oprah Talks to Behold the Dreamers Author Imbolo Mbue” http://www.oprah.com/oprahsbookclub/oprahs-book-club-imbolo-mbue-interview-august-2017-o-magazine#ixzz65IgPILHu in O Magazine
“Love is beautiful only when you are secretly loved by a stranger.”
“You’re not a stranger; you’re an old friend we haven’t known very long.”
Source: Friday (1982), Chapter 12 (p. 110)
“The love is happiness to be only a rotting cloth in the wound of a stranger.”
Source: The Phanariot Manuscript https://ro.wikipedia.org/wiki/Manuscrisul_fanariot
Argentinean bishop: Rosary helps Catholics face difficulties of life https://www.catholicnewsagency.com/news/21189/argentinean-bishop-rosary-helps-catholics-face-difficulties-of-life (18 October 2010)
“Time has always been a good ally in understanding who we had by our side: perfect strangers.”
Original: Il tempo è sempre stato un buon alleato per capire chi avevamo al nostro fianco: perfetti sconosciuti.
Source: prevale.net